Penha/SC, Brazil
29 January, 2016
Sri Bhagavat Saptah, 7th Day

Tonight is the last program in our Bhagavat-katha, we will be finished here. Actually Bhagavatam is ananta, unlimited, endless. 

We cannot finish. Nityam bhagavata sevaya.
śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ  
hṛdy antaḥ stho hy abhadrāṇi  
vidhunoti suhṛt satām 

naṣṭa-prāyeṣv abhadreṣu  
nityaṁ bhāgavata-sevayā 
bhagavaty uttama-śloke
bhaktir bhavati naiṣṭhikī
Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā (Supersoul) in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. 

By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact. (Srimad-Bhagavatam 1.2.17-18)

Nityam means continuously, incessantly, uninterrupted. The life of the devotee that is called bhagavata. The sanskrit word is called bhagavata jivan. Their life is bhagavata. Bhagavatam is not only the book, Bhagavatam is in the heart of the devotee.  
ahaṁ vedmi śuko vetti  
vyāso vetti na vetti vā  
bhaktyā bhāgavataṁ grāhyaṁ 
na buddhyā na ca ṭīkayā
[Lord Śiva said:] I may know; Śukadeva Gosvāmī, the son of Vyāsadeva, may know; and Vyāsadeva may know or may not know Śrīmad-Bhāgavatam. On the whole, Śrīmad Bhāgavatam, the spotless Purāṇa, can be learned only through devotional service, not by material intelligence, speculative methods or imaginary commentaries. (Chaitanya -Charitamrta, Madhya-lila, 24.313)

“Nrsimha prasadena sridharam vetti.” Here [regarding this sloka], Srila Sridhara Gosvamipada explains that only by the mercy of Lord Nrsimhadeva we can understand Bhagavatam. Bhāgavataṁ grāhyaṁ. The devotee only realizes about Bhagavatam by the mercy of Lord. Na buddhyā na ca ṭīkayā. With our intelligence, brain, or according to reading grantha or thousand times if you listen you cannot understand, only when you receive the mercy of Lord.  

So now coming in this way. Tenth Canto of Srimad-Bhagavatam. In morning I told Krsna’s many sweet pastimes. Now Sukadeva Gosvamipada is going to speak about his Gurudeva, Srimati Radhika. Because our scriptures explain this way jihva pavitram guru gunakhyam. Your tongue will be purified with the glorification of Guru-pada-padma [lotus feet of spiritual master]. Because without this mercy of guru, with any method you cannot enter spiritual life, you cannot understand these things.   

Always I’m saying this thing that Srila Bhaktisiddhanta Prabhupada told: “I don’t know this mercy of Krishna, I don’t know this mercy of Srimati Radhika, and even I don’t know this mercy of Lord Sri Chaitanya Mahaprabhu and even I don’t know this mercy of our previous acaryas. I only know this mercy of my Guru-pada-padma”. Guru krpa hi kevalam. Only one my hope, how I will receive one sprinkle mercy of Guru-pada-padma.  

Gurudev! Kṛpā-bindu diyā, koro' ei dāse, tṛṇāpekhā ati hīna. Hey Gurudeva, when will I receive your mercy? Then I will become very humble more than a blade of grass.
kṛpā-bindu diyā, koro' ei dāse, 
tṛṇāpekhā ati hīna  
sakala sahane, bala diyā koro',
nija-māne spṛhā-hīna 

sakale sammāna korite śakati, 
deho' nātha! jathājatha  
tabe to' gāibo, hari-nāma-sukhe, 
aparādha ha 'be hata  

kabe heno kṛpā, labhiyā e jana, 
kṛtārtha hoibe, nātha! 
śakti-buddhi-hīna, āmi ati dīna, 
koro' more ātma-sātha  

jogyatā-vicāre, kichu nāhi pāi,  
tomāra karuṇā-sāra  
karuṇā nā hoile, kāndiyā kāndiyā, 
prāṇa nā rākhibo āra  

O Gurudeva, give me a drop of mercy and make this servant more humble than a blade of grass. Give me the strength to tolerate all eventualities and make me free from my vanity. (1)

Give me the power, O master, to honor all living entities according to their due. Then I shall chant the holy names of Śrī Hari blissfully, and my offenses will be vanquished. (2)

When will this person receive such mercy and be successful in life, O Master? I am devoid of strength and intelligence and am extremely fallen. Kindly take my soul and make me your own. (3)

If I consider my qualification, I find nothing of value; your mercy is the essence of my existence. If you are not merciful, then, weeping and weeping, I will no longer maintain my life. (4)
(Gurudeva! Kṛpā-bindu diyā, Śaraṇāgati - Srila Bhaktivinoda Thakura)

Srila Bhaktivinoda Thakura very humbly he sang this song. “O Gurudeva, when will receive one sprinkle of your mercy? Then my life will be successful.”  

Now in this same way Srila Sukadeva Gosvamipada is thinking “how will I glorify my Guru-pada-padma?”. Who is his Gurudeva? Srimati Radhika. Sukadeva Gosvami is priya-sukha, sriya-sukha, he is the very dearest parrot of Srimati Radhika. But in the beginning of Srimad-Bhagavatam, bhagavata-katha, that time, Srimati Radhika manifested in the heart of Sukadeva Gosvami with all Her associates sakhis, Lalita, Visakha etc, and She told, very strictly she gave order: “Hey suka, don’t take our names. Because here there are many unqualified persons, [such as] karmis, jñanis and yogis”.   

And another thing, Srila Sukadeva Gosvamipada felt so much pang of separation from his guru, Srimati Radhika. When he would just remember Her, tears rolled down and his throat choked and also samasika bhavet murccha, which means that he was for six months completely fainted. But within seven days he had to speak bhagavata-katha. So how would be possible for him to speak harikatha?   

So, for this regard, Sukadeva Gosvamipada in Srimad-Bhagavatam did not take directly the name of Srimati Radhika, but Srila Jiva Gosvamipada explained that, in every sloka of Srimad-Bhagavatam, radha-nama is there. Indirectly he takes the name of Srimati Radhika [for example with the words:] kvacit, gopya, different, different names. Because Srimad-Bhagavatam is [filled] with sweet moods indirectly. “Parokṣa-vādo vedo 'yaṁ — The Vedas describe a situation as something else in order to disguise its real nature.”   
parokṣa-vādo vedo 'yaṁ  
bālānām anuśāsanam 
karma-mokṣāya karmāṇi  
vidhatte hy agadaṁ yathā
Childish and foolish people are attached to materialistic, fruitive activities, although the actual goal of life is to become free from such activities. Therefore, the Vedic injunctions indirectly lead one to the path of ultimate liberation by first prescribing fruitive religious activities, just as a father promises his child candy so that the child will take his medicine. (Srimad-Bhagavatam 11.3.44)

Srimad-Bhagavatam discusses very nice, beautiful indirect words. There are two kinds of words: direct and another is called indirect. Directly I can take someone’s name and glorify to him, but indirectly I don’t need to take the name. I just glorify about his beauty, his cloth, his ornaments, and all will be curious to know who is he or she. Curiosity coming that time. If you take the name indirectly, then so much curiosity will come, eagerness will come. This is the process. In the realm of love, prema-rajya, is this way.  

So Srimad-Bhagavatam discourses this types of divine love, aprakrta prema, transcendental love is there. Always I am saying, in this material world [there is] not love. Yesterday I told, that love that is going on in this world goes crooked way, opposite way. So Gurudeva made a very nice beautiful book. What’s the name? The way of the love. Read this book. I think it’s translated in Portuguese. You can read this. [The book raises the question: ]“Where is the love in this material world?” Very nice book. Where is the book? You can give this book to the new people and then they can understand what is the way of love.   

But now coming in this way, we are discussing about transcendental love. There are two kinds of love: material love and transcendental love, aprakrta divya prema. And this transcendental love is only manifested in transcendental world, Goloka Vrndavana. In this world, this love is temporary and sometimes giving pain, distress, unhappiness to us. But in transcendental world, that love is always giving happiness, [thus the transcendental world is knows as] divya ananda-mayi jagat, ananda-mayi dhama (world filled with transcendental divine bliss). “Ananda mayo 'bhyasat, ananda mayo 'bhyasat, ananda mayo 'bhyasat. (Vedanta-sutra 1.1.12).” Vedanta sutra also [states:] always you practice the bliss of divine love, anandamayi dhama.  
So in transcendental world, Srimati Radhika is called the embodiment of bliss, ananda swarupini srimati radhika.   
premera ‘svarūpa-deha’ — prema-vibhāvita
kṛṣṇera preyasī-śreṣṭhā jagate vidita
The body of Śrīmatī Rādhārāṇī is a veritable transformation of love of Godhead; She is the dearmost friend of Kṛṣṇa, and this is known throughout the world. (Chaitanya-Charitamrta, Madhya-lila, 8.162)

Srimati Radhika is called the embodiment of divine love. Hladini-sakti svarupini Srimati Radhika. Krishna has innumerable potencies but three are very prominent: samvit, sandhini and hladini. The presiding Deity of sandhini-sakti (potency of eternal existence) is Baladeva Prabhu. The presiding Deity of samvitsakti (potency of transcendental knowledge) is Krsna Himself. And the presiding Deity of hladini-sakti (potency of transcendental bliss), ananda, is Srimati Radhika. In this hladini-sakti, the pleasure potency, Srimati Radhika makes to dance to Krsna also, because consists of ananda (bliss).   

In this material world, that bliss is called material bliss, jadananda. What did I say? Jadananda, material bliss, but this is also temporary. Because in this material world, whatever you are looking is called temporary and also transferable (vikarshil and parivartanshil). But in the transcendental world, the bliss, ananda, is super excellent. Very beautiful and always is going on this way. Always the ananda bliss is going on there as like the waves of the ocean, they are always coming, always coming, never stop. If you sit on the beach, what will you see? One by one, one by one, the waves are coming. They touch the shore and again return back. Again coming and again return back. Coming, going. Coming, going. When will they stop? When the waves of the ocean will stop? Never. Always, every second, every moment they are coming. Sometimes big waves, sometimes small.   

In this same way, in the transcendental world, transcendental bliss, anandasamudra also, the ocean of divine love, prema-samudra, there are always different different waves of love coming up and down, up and down. You can sit whole night on the beach and the waves will never stop. Never stop. Coming, coming, always coming. Could you count how many waves are coming? Unlimited. This is the thing. In the same way, in the realm of love, aprakrta cit-jagat, the ocean of divine love, prema-samudra, is going on this way.   

In transcendental world, Krsna He is alone. Always remember Krsna is svayam bhagavan, “krsnas tu bhagavan svayam".   
ete cāṁśa-kalāḥ puṁsaḥ  
kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ 
mṛḍayanti yuge yuge
All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists. (Srimad-Bhagavatam 1.3.28) 

Once Krsna in transcendental world, He was alone sitting on the bank of Yamuna, under the banyan tree. Very nice, beautiful place, sweet breeze coming. Not cold, not hot. Very nice, beautiful. Flowers blossom. All kinds of seasonal flowers automatically blossom, because Govinda (another name for Krsna) is there. All kinds of flowers like madhavi, malati and jasmine, all kinds of flowers, sweet fragrance is coming. Blackbees, honeybees they are humming, birds are chirping, peacock and peahen are singing very nicely keh-kah. Cuckoo birds are singing very nicely “CU-OO”. Very nice beautiful that place. And different types of birds are also chirping. Peacock, peahen. Even deer, male and female deer are also walking. Very nice beautiful circumstance. But Krishna is alone. Then Krishna is thinking: eko aham — I am alone, bahu syam — I want to manifest many forms.  
eko (ekam) bahu syam
Krsna is one and becomes many, yet becoming many still remains one. [He expands Himself into many for the purpose of loving exchanges.] (Chandogya Upanisad 6.2.3)

In the same time, just Krsna’s desires coming: “I want to manifest many forms, I want to perform sweet pastimes, lila”. Lokavat lila kaivalam — Lord He performs sweet lila as like human being. Krsna has such a nice beautiful form. His name is called Krsna, He attracts all the living entities towards Him and He gives divine love to everyone.
kṛṣir bhū-vācakaḥ śabdo 
ṇaś ca nirvṛti-vācakaḥ 
tayor aikyaṁ paraṁ brahma 
kṛṣṇa ity abhidhīyate
The word “kṛṣ” is the attractive feature of the Lord’s existence, and “ṇa” means spiritual pleasure. When the verb “kṛṣ” is added to the affix “ṇa,” it becomes “Kṛṣṇa,” which indicates the Absolute Truth. (Chaitanya-Charitamrta, Madhya-lila, 9.30)

So His name is called Krs-na. Two syllables. Krs means to attract. He attracts all living entities towards Him and gives pleasure to them, bliss to everybody. Govinda has a very beautiful form, tri-bhanga lalita — tribend fold, and on His hand He carries very nice and beautiful flute, peacock feather on his turban, very nice and beautiful romantic sidelong glances, nice eyes, nose. Very nice beautiful yellow garments. [There is ]so much lightening in His body, [because of the shining of His clothes over His body].   

Just Krishna is thinking “I have to manifest many forms, I want to perform sweet lila”. Just this Krsna’s desire coming. The sanskrit word is Krsna’s itcchasakti (desire’s potency). When Krsna’s this kind of desire came, then Yogamaya she arranged. Then Krsna’s right hand start to shake. Then Baladeva Prabhu manifested, going out. Manifested from Krsna’s body Baladeva Prabhu and in other kalpa, Sadashiva, Lord Shiva. Then after a few minutes, then Krsna’s left hand start to shake. Then very nice and beautiful young girl manifested, not more than 8 or 9 years old. Very beautiful and attractive. She manifested. Very charming, attracting, beautiful golden effulgence was coming out from Her body (tapta kancana gaurangi). And that golden effulgence completely illuminated the 4 directions. Very nice and beautiful. Her face is like a raising moon, mukha chandrama, nice and beautiful eyes, nose, lips, very nice and beautiful curling hair and just She was looking towards Krsna with Her very sweet romantic sidelong glance and smiling face. Then She ran away.  

Bhagavan Krsna is called self-satisfied and fulfill all His desires [which means that “He has no desires, His desires already completed/fulfilled”], that is called atmarama and aptakama, but when that young girl noticed to Him, Krsna’s heart was completely stolen and captivated by Her sidelong glance. Krsna gave up His atmaramata and aptakamata, self-satisfied and fulfill all His desires. She was running and behind Her, Krsna was chasing after Her, running.   

For this regard, Her name is called Ra-dha. Ra means anuragena krsna davati yasa iti radha. Our Upanisads explain in this way why Srimati Radhika name is Radha. Krsna is called the Supreme Personality of Godhead, paratpara para tattva (topmost tattva).  
vadanti tat tattva-vidas  
tattvaṁ yaj jñānam advayam 
brahmeti paramātmeti  
bhagavān iti śabdyate 
Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān. (Srimad-Bhagavatam 1.2.11)

Jñanis according to the knowledge are thinking He is brahma, effulgence. Yogis according to the yoga process are thinking He is Paramatma. But those who are the devotees of Lord, realize He is Bhagavan, who is full of six opulences.  
aisvaryasya samagrasya viryasya yasasah sriyah 
jñana-vairagyayos caiva sannam bhagam itingana
Bhagavan is defined as He who possesses all opulences in full: complete beauty, fame, wealth, strength, knowledge and renunciation — all these qualities are manifested in Sri Krsna, to the fullest, unlimited extent. (Visnu Purana 6.5.47)

Svayam Bhagavan (the Supreme Personality of Godhead) Krishna is now chasing behind that very nice and beautiful young girl. For this regard, the sastra says that Her name is Radha. Ra means anuragena, with deep attachment, Krsna runs towards Her. Dha means to run. So Krishna runs with deep attachment towards Her, for this regard, Her name is called Radha.  

Srimati Radhika is running and She is very intoxicated with Her beautiful form: 
madonmadāti-yauvane pramoda-vāna-maṇḍite 
priyānurāga-rañjite kalā-vilāsa-paṇḍite 
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam?
O You who are intoxicated by Your youthfulness, who are decorated with the delightful ornament of sulky anger, who revel in Your lover’s attachment to You, and who are supremely proficient in the art of loving affairs. O You who are the most learned in knowledge of loving sports within the realm of Your confidential, auspicious forest groves, when will You make me the recipient of Your merciful sidelong glance? (Śrī Rādhā-kṛpākaṭākṣa-stava-rāja 5, spoken by Śiva in the Urdhvāmnāya-tantra)

She is always intoxicated with Her beautiful youthful form, madonmadātiyauvane. Pramoda-māna-maṇḍite priyānurāga-rañjite. She is very expert how to make intoxication in the heart of Krishna. Kalā-vilāsa-paṇḍite. She is very expert in all kinds of arts. She knows all kinds of arts. The 64 types of arts. All arts. [For example:] sirpu-kalā, She is very expert to to drawing; chitra-kalā, She is very expert how to make different kinds of pictures. She knows how to cook, that is called randhan-kalā. Who can compare with Her? She is unique and unparalleled. She is very expert how to sing for this regard Her name is Gandharvika. She knows how to sing, how to dance, how to speak. All kinds of arts actually are coming from Srimati Radhika. Now, in this material wold, people are dancing, singing, all this is coming, the source, actually from Srimati Radhika. For this regard, Her name is called Gandharvika. Gandharvika Srimati Radhika.  

Nrtya-kalā, She is very expert to dance. Nrtya-kalā, art of dance. How to speak very charming sweet words charming the heart of all the living entities. All kinds of kalā, kalā means art. She knows everything, all the 64 types of arts. Different kinds of arts are explained in sastra. How to dance, how to speak. And She controls to Krishna with Her all kinds of arts. Although Krsna is Bhagavan. Brahma, Siva, Narada all them are controlled by Him and pay their obeisances to the lotus feet of Krishna. But now this same Krsna is completely absolutely controlled by Srimati Radhika.  

Now coming back this katha, Krsna was chasing behind Srimati Radhika. And Srimati Radhika is running because She is intoxicated with Her all kinds of arts. Krsna was chasing, chasing, following behind. Finally, Krsna caught Her and both they returned back on the bank of Yamuna under the Banyan tree. Krsna told: “He Radhe, I want to perform sweet lila, You are My pleasure potency”, ananda-sakti, ananda-swarupini.
hlādinīra sāra ‘prema’, prema-sāra ‘bhāva’  
bhāvera parama-kāṣṭhā, nāma — ‘mahā-bhāva’
mahābhāva-svarūpā śrī-rādhā-ṭhākurāṇī  
sarva-guṇa-khani kṛṣṇa-kāntā-śiromaṇi
The essence of the hladini potency is love of God, the essence of love of God is emotion [bhava], and the ultimate development of emotion is mahabhava. Sri Radha Thakurani is the embodiment of mahabhava. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Krsna. (Sri Chaitanya-Charitamrta, Adi-lila 4.68-69)

Srimati Radhika She is the embodiment of divine love. Love has different different stages: sneha, maan, pranaya, raaga, anuraaga, bhava, mahabhava, then rudha, adhirudha, mohana, madana, then madanakhya mahabhava. This thing. Srimati Radhika She told “I will fulfill all Your desires”. Because love coming. Love means is what? How to fulfill all the desires of Your istadeva, worshipable Deity.  

Love means to serve.   

I love to whom? To those who love my guru. I’m always saying this word otherwise bhakti will not manifest in your heart. Who loves my guru, I love to him.
henô guru-pāda-padma
karahô vandanā 
ĵāhā hôite ghuce bhāi 
sakala ĵantraṇā 
Worship the lotus feet of such a guru, O brother, as they destroy all suffering.
guru-pāda-padma nitya 
ĵe kare vandana 
śire dhôri' vandi āmi 
tāhāra caraṇa
I take upon my head in adoration the feet of one who always worships the lotus feet of śrī guru. (āśraya kôriyā vandõ 12-13, Śrī Sanātana dāsa)

Sanatana das, one vaisnava poet explains: “one who glorifies my guru, always I hold his lotus feet and serve to him”. This is the process. Bhakti means what? In the realm of bhakti, bhakti-jagat, there are no any enviousness, jealousy. Always give love and affection. I love to whom? To those who love my guru. And guru loves to him, I love to him also. This is the process. Bhakti in this way will manifest in your heart.   
anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam  
ānukūlyena kṛṣṇānu-śīlanaṁ bhaktir uttamā
Uttama-bhakti, pure devotional service, is the cultivation of activities that are meant exclusively for the pleasure of Sri Krsna. In other words, it is the uninterrupted flow of service to Sri Krsna, performed through all endeavours of body, mind and speech, as well as through the expression of various spiritual sentiments (bhavas). It is not covered by jñana (knowledge aimed at impersonal liberation), karma (reward-seeking activity), yoga or austerities; and it is completely free from all desires other than the aspiration to bring happiness to Sri Krsna. (Bhakti-rasāmṛta-sindhu 1.1.11)

Bhakti is this one thing anukulya mayi cesta, all your endeavours, activities must be favourable for bhakti, krsna-seva. In this same way, all our endeavours, activities must be to fulfill the desires of Guru-pada-padma. Because I don’t know Krsna, I have no direct connection with Krsna. My direct connection is with Guru-pada-padma. If you have come in the spiritual life, you have to make relationship with Guru-pada-padma. Guru loves to whom? You love to him. This is the process. You will listen harikatha from whom? From one who loves my guru. Who does not like my guru I will be always indifferent. Indifferent understand? A little bit far from him. This is your life. One who loves my guru, I love to him. I make relationship with him. This is called bhakti. This is called love. Bhakti is seva-vrtti, tendency to serve to guru and Krishna. When this matures, we call it bhava and prema. Understand this thing?  

So all our endeavours are to give pleasure to whom? Guru-pada-padma. How Gurudeva will be pleased. Guru-seva, guru-bhakti. This is the thing. If you have no guru-bhakti, guru-seva, how will you achieve your highest destination? Try to understand this way: I love to whom? One who loves my guru. And guru loves him, I also love to him. This is the process. Krishna loves Srimati Radhika and Srimati Radhika loves to whom? To Krishna. This is the process. I don’t like Krishna. Madīśā-nāthatve vraja-vipina-candraṁ. I love to Srimati Radhika, but I love Krishna. Why? Because Srimati Radhika loves to Krishna.
madīśā-nāthatve vraja-vipina-candraṁ vraja-vane-  
śvarīṁ tāṁ-nāthatve tad-atula-sakhītve tu lalitām
viśākhāṁ śikṣālī-vitaraṇa-gurutve priya-saro-
girīndrau tat-prekṣā-lalita-rati-datve smara manaḥ
O mind, always remember Vṛndāvana-candra Śrī Kṛṣṇa as the Lord of my svāminī Śrī Rādhikā’s life, Vṛndāvaneśvarī Śrīmatī Rādhikā as my mistress, Śrī Lalitā as Her peerless friend, Śrī Viśākhā as the instructing guru, and Śrī Rādhā-kuṇḍa and Girirāja-Govardhana as those who grant darśana of Śrī Śrī Rādhā-Kṛṣṇa and bestow sublime attachment (rati) for Them. (Śrī Manaḥ-śikṣā 9, Śrīla Raghunātha dāsa Gosvāmī)

Manaḥ-śikṣā. Read Manaḥ-śikṣā then you will understand. Madīśā-nāthatve vraja-vipina-candraṁ vraja-vane-śvarīṁ tāṁ-nāthatve. Madīśā, my mistress, understand, is Srimati Radhika. I don’t like Krishna, this is true. But I love Krishna, why? Why? Because Srimati Radhika She loves to Krishna. For this regard. Read Manaḥ-śikṣā. This is the process, logic. In the same way I love to him or her who loves my guru. This is the thing. And one who does not like my guru, no need to associate with him, stay far from him, this is your spiritual life. Spiritual life always this thing. Make relationship with Guru-pada-padma, then same relationship going towards Chaitanya Mahaprabhu and Radha and Krishna.  

Now coming back this way, Srimati Radhika told: “Hey Govinda, hey prana-priyatam, my heart and soul, what do you want?” Then Krishna told: “I want to perform sweet lila”. [Srimati Radhika told:] “What is your sweet lila?” Krishna’s topmost sweet lila, how is called? Rasa-lila. Then Srimati Radhika told: “Of course, I have to fulfill Your desire, this rasa-lila”. Though Srimati Radhika can fulfill all the desires of Krishna, without many consorts Krishna will not be happy. For this regard for Krishna’s pleasure Srimati Radhika manifested many gopis.   
bahu kāntā vinā nahe rasera ullāsa  
līlāra sahāya lāgi' bahuta prakāśa
Without many consorts, there is not such exultation in rasa. Therefore there are many manifestations of Śrīmatī Rādhārāṇī to assist in the Lord’s pastimes. (Chaitanya-Charitamrta, Adi-lila, 4.80)

Without many consorts, this rasa, mellows, will not be relishable. For this regard, Srimati Radhika manifested many gopis. All the gopis actually manifested from Srimati Radhika, svapaksa, vipaksa, tatastha paksa, suhrda paksa, everything, all are actually coming from Srimati Radhika.   

Then Radha and Krishna are meeting together. Lalita, Visakha, eight sakhis are coming. Many manjaris are also coming. Chandravali and her group also come. Svapaksa, vipaksa, tatashta and suhrda paksa — all gopis are in there. Svapksa is Srimati Radhika’s own group: Lalita, Visakha and manjaris are there. Vipaksa means rival party, the group of Chandravali, her friends are, for example, Padma, Shaibya. Tatastha are neutral. Suhrd paksa are Syamala and others. And all gopis are there and Krishna played the flute. And everyone’s heart start to dance!  
radha nace, krsna nace, nace gopi gan 
man mere apen gai re sakhi pavana vrndavan
In the rasa dance, when Krsna plays the flute, Radha is dancing, Krsna is also dancing and all the gopis are also dancing. O dear friend (sakhi), my mind has gone to the forest, to the pure Vrndavana!
lalita nace, visakha nace, nace sakhi gan  
man mere apen gai re sakhi pavana vrndavan 
Lalita is dancing, Visakha is dancing and all the sakhis are also dancing. O dear friend (sakhi), my mind has gone to the forest, to the pure Vrndavana!
ganga nace, yamuna nace, nace nadi gan 
man mera apen gai re sakhi pavana vrndavan 
The Ganga is dancing,the Yamuna is also dancing, and all the rivers are dancing. O dear friend (sakhi), my mind has gone to the forest, to the pure Vrndavana!
suka nace, sari nace, nace paksi gan 
man mere apen gai re sakhi pavana vrndavan
Suka (male parrot) is dancing, sari (female parrot) is dancing, and all the birds are also dancing. O dear friend (sakhi), my mind has gone to the forest, to the pure Vrndavana!
pavana teri nam, man mera sakhi, pavana yamuna/vrndavan 
man mera apen gai re sakhi pavana vrndavan
Your name is pure, o friend, this Yamuna/ Vrndavana is pure. O dear friend (sakhi), my mind has gone to the forest, to the pure Vrndavana!

Bhaktivinoda Thakura very nicely sang this another song:  

yamunā-puline, kadamba-kanane, ki herinu sakhi āja  
śyāma baḿsīdhārī, maṇi-mañcopari, līlā kare rasarāja (1)  

kṛṣṇa-keli sudhā-prasravana  
aṣṭa-dalopari, śrī rādhā śrī hari, aṣṭa-sakhī parijana (2)  

sugīta-nartana, saba sakhī-gane, tusiche yugala-dhane  
kṛṣṇa-līlā heri, prakṛti-sundarī, bistariche śobhā vane (3)  

gṛhe na jaibo, vane pravesibo, o līlā-rasera taretyāji kula-lāja, bhajo vraja-rāja, vinoda minatī kare (4) 
Oh sakhi! My dear girlfriend! What have I seen today? In a kadamba grove on the banks of the Yamuna, a beautiful blackish boy holding a long flute (vamsi) is seated upon a throne of jewels, performing His pastimes as the King of all transcendental mellows. (1)

Situated upon the eight petals of the jewelled altar is Sri Radha and Sri Hari surrounded by Their attendants the eight chief gopis. There Krsna performs His amorous pastimes which are just like a waterfall of nectar. (2)

By singing sweet songs and by dancing nicely, all the gopis satisfy the treasured Divine Couple. Thus I am beholding Krsna’s pastimes with His beautiful female consorts expanding throughout the splendorous forest. (3)

For the sake of the mellows of such pastimes, I will not go to my home, but I will instead enter into the forest. Renouncing all shyness due to fear of family members and society, just worship the Lord of Vraja. This is the humble submission of Bhaktivinoda.

So just I also briefly tell you how Krishna performed sweet lila in Braja. Especially He did His topmost lila. That is called rasa-lila. All the gopis are dancing and singing, completely intoxicated with the divine love of Govinda. Srila Sukadeva Gosvamipada told: “He Maharaja Parikst,   
evaṁ bhagavataḥ kṛṣṇā  
labdha-mānā mahātmanaḥ 
ātmānaṁ menire strīṇāṁmāninyo hy adhikaṁ bhuvi
The gopīs became proud of themselves for having received such special attention from Kṛṣṇa, the Supreme Personality of Godhead, and each of them thought herself the best woman on earth. (Srimad-Bhagavatam 10.29.47)

In this way, Krsna performed sweet rasa-lila, dancing and singing with the gopis. In the middle, Radha and Krishna [were there], then Krishna manifested many forms, because He is Bhagavan, Yogesvara Krishna. Bhagavan manifested many forms. One yogi according to yoga process he can manifest many forms, this is true, but all his forms are same, but Bhagavan He is called Yogesvara, Supreme Controller of Yogis. So He is doing this way He is dancing and singing with all the different kinds of the gopis.  

So Sukadeva Gosvamipada told that all the gopis were so much intoxicated with their fortune, saubhagya-mud. Saubhagya-mud means that they were so much intoxicated with their fortune. All gopis were thinking: “I am very fortunate because now I am dancing and singing with my beloved Govinda”. Govindadarshan, taking darshan to Govinda. So dancing and singing, this is the topmost fortune. In this material world, conditioned souls have no idea about the transcendental world, what is the transcendental world. What is the transcendental bliss, ananda? So for this regard they are enjoying a little bit of sense gratification and suffering also. Because this material world is full of distress.  
mām upetya punar janma 
duḥkhālayam aśāśvatamnāpnuvanti mahātmānaḥ 
saṁsiddhiṁ paramāṁ gatāḥ
After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection. (Bhagavad-Gita 8.15)

Duhkhalayam asvasvatam. Dukha means distress, unhappiness. How possible get the happiness? But something they are getting, little bit, in their family’s life, in their life, something is coming, some happiness. But also coming is what? Distress. Maybe 1% or 2% of happiness is coming and 98% is suffering, because conditioned soul have no idea of what is transcendental world and what is the sukha, ananda, bliss, that there is there. But if they associate with sadhu, guru, vaisnava then they will realize about transcendental world. What type of bliss, ananda, is going on there because that place is called ananda-mayi jagat, prema-mayi jagat. Divine love going on there, aprakrta. If I tell to you, you cannot understand because this transcendental things just you realize yourself by the performance of bhajana and sadhana, self-realization will come, this is the thing. How is the gopi’s beautiful form, how is their activities.   

Very difficult to speak to you, that is true. I just tell to you: beautiful flower. How is beautiful? Flower is beautiful. Beautiful flower. But how is beauty? Beauty (beautiful) is called adjective, guna. If you not see the beautiful flower, if I tell to you thousand times, you cannot understand. When you see the beautiful flower then you will understand. In the same way, there is transcendental bliss there, aprakrta ananda. And how will you know this aprakrta, transcendental?   

In this material world there is the material bliss, jadananda, and this material bliss is always giving the distress, unhappiness. This is true. When mother she is giving birth to the baby she is happy, ananda, sukha. But when the son dies, then she feels unhappiness, duhkha. Because this is the nature of this material world, one day you take birth and one day you will die, this samsara is the nature of this material world and this is called, janma-mrtyu, birth and death. This is the nature of this material world. But transcendental world is called what? Always is what? Happiness, ananda. There is no word death there. In transcendental world no one dies, try to understand this philosophy. Everybody is happy, no one dies. Ananda-mayi jagat. Ananda-mayo 'bhyasat, ananda-mayo' bhyasat. The highest philosophy, Vedanta darshan (1.1.12), explains “always try to practice how to attain the realm of bliss, ananda-mayi jagat” This is the thing.  

So now coming back this way, all the gopis they are very happy, because all they are thinking “Krsna is dancing with me, Krsna is holding my hand, Krsna is dancing with me”. Very nice beautiful natavara Krsna. He is always in a beautiful dancing pose. Brahma, Shiva, Narada all are offering flowers at His lotus feet. All demigods and demigoddesses are always very eager how to take darshan to rasa lila but it’s not possible. Srimad-Bhagavatam explains this way: when Krsna performed rasa dance with the gopis then all demigods with their wives proceeded to take darshan to Krsna’s rasa-lila.   
kṛṣṇaṁ nirīkṣya vanitotsava-rūpa-śīlaṁ  
śrutvā ca tat-kvaṇita-veṇu-vivikta-
gītam devyo vimāna-gatayaḥ smara-nunna-sārā  
bhraśyat-prasūna-kabarā mumuhur vinīvyaḥ
Kṛṣṇa’s beauty and character create a festival for all women. Indeed, when the demigods’ wives flying in airplanes with their husbands catch sight of Him and hear His resonant flute-song, their hearts are shaken by Cupid, and they become so bewildered that the flowers fall out of their hair and their belts loosen. (Srimad-Bhagavatam 10.21.12)

All the demigods and demigoddesses were seated in their divine chariot, devyo vimāna, to take darshan to rasa-lila, but little bit far away, due to Yoagamaya they could not see, Govinda darshan is not possible. They fainted. The wives of demigods they just a little bit saw Srimati Radhika’s lotus feet then they also fainted. Because Govinda darshan is not so easy. So much intoxication coming. Whole sky completely covered with the divine, transcendental chariots of demigods and demigoddesses, because they came to take darshan. Govinda darshan is not so easy.   

Even Kamadeva, the presiding Deity of lust, he came and told: “Krsna, I waited so long time and my duty is to create lust in the heart of the living entities, this is my duty. No one can conquer to me”. Who can conquer the lust? No one. Brahma, Siva they cannot also conquer the lust. Although they are liberated persons they are doing this lila showing to us  that “who can conquer the lust?”, no one. Many lilas in there.   

So Kamadeva, the presiding deity of lust, he told “He Krsna, I am waiting for you”. Because Kamadeva thought that Krsna was an ordinary human being. Krsna told: “Ok, what do you want?" “I want to fight with you.” Krsna told “Ok”. Just Krsna manifested His very nice beautiful form and Kamadeva completely fainted. It was not possible for him to take darshan of Krsna. So another name for the rasa-lila is kama-vijayi lila, it’s the victory over lust. Only Govinda can conquer the lust.  

In the occasion of the rasa dance, millions and millions gopis are there, all they are vey beautiful and attractive. You cannot imagine how is their beautiful form. In this material world is not possible to give the example, no. Not even in the heavenly planets.  
nāyaṁ śriyo 'ṅga u nitānta-rateḥ prasādaḥ  
svar-yoṣitāṁ nalina-gandha-rucāṁ 
kuto 'nyāḥ rāsotsave 'sya bhuja-daṇḍa-gṛhīta-kaṇṭha-  
labdhāśiṣāṁ ya udagād vraja-vallabhīnām 
When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to material estimation? (Srimad-Bhagavatam 10.47.60)

In Srimad-Bhagavatam we find the prayers that Uddhava recited bowing his head to the lotus feet of the gopis again and again. Rasa-lila is not an ordinary thing. I just told you that Krsna’s rasa-lila another name is called kama-vijay lila: Krishna is Bhagavan, the Supreme Personality of Godhead and only He can conquer the lust. All the conditioned souls, from the small ants to Brahma, everybody is intoxicated with lust but Krishna is Bhagavan. He has 64 qualifications and 4 qualifications are extraordinary: rupa-madhurya, sweetness of His beauty; lila-madhurya, sweetness of His divine pastimes; prema-madhurya, sweetness of His divine love and venu-madhurya, sweetness of the sound of His flute, Govinda venu dhvani.   

Just I told that when Krishna played the flute everybody was completely what? Intoxicated and everybody started to dance, everybody. Even the waves of Yamuna dance, Yamuna nace. Ganga nace. The waves of Manasi Ganga start to dance. Suka nace, sari nace. All the birds start to dance. Venu-gita also explains in this way, when Krishna plays the flute, everybody’s heart is intoxicated. 
gāvaś ca kṛṣṇa-mukha-nirgata-veṇu-
gīta pīyūṣam uttabhita-karṇa-puṭaiḥ 
pibantyaḥ śāvāḥ snuta-stana-payaḥ-kavalāḥ sma tasthur  
govindam ātmani dṛśāśru-kalāḥ spṛśantyaḥ
Using their upraised ears as vessels, the cows are drinking the nectar of the flute-song flowing out of Kṛṣṇa’s mouth. The calves, their mouths full of milk from their mothers’ moist nipples, stand still as they take Govinda within themselves through their tear-filled eyes and embrace Him within their hearts. (Srimad-Bhagavatam 10.21.13)
prāyo batāmba vihagā munayo vane 'smin  
kṛṣṇekṣitaṁ tad-uditaṁ kala-veṇu-gītam  
āruhya ye druma-bhujān rucira-pravālān  
śṛṇvanti mīlita-dṛśo vigatānya-vācaḥ
O mother, in this forest all the birds have risen onto the beautiful branches of the trees to see Kṛṣṇa. With closed eyes they are simply listening in silence to the sweet vibrations of His flute, and they are not attracted by any other sound. Surely these birds are on the same level as great sages. (Srimad-Bhagavatam 10.21.14)

In Vrndavana, all the birds are completely intoxicated hearing the sweet sound of the flute of Govinda. The cows of Vrndavana when they see Krishna, they are completely stunned, they cannot move, as like statue, statue, understand? Cannot move. Their eyes are open and tears rolling down as like one one pearls falling down. Half grass inside their mouth and half grass outside their mouth. Just they are looking the beautiful form of Govinda and their ears are completely stunned this way because they are drinking the sweet nectar that comes from the flute of Govinda, Govinda venu dhvani.   
vṛndāvanaṁ sakhi bhuvo vitanoti kīṛtiṁ  
yad devakī-suta-padāmbuja-labdha-
lakṣmi govinda-veṇum anu matta-mayūra-nṛtyaṁ  
O friend, Vṛndāvana is spreading the glory of the earth, having obtained the treasure of the lotus feet of Kṛṣṇa, the son of Devakī. The peacocks dance madly when they hear Govinda’s flute, and when other creatures see them from the hilltops, they all become stunned. (Srimad-Bhagavatam 10.21.10)

Transcendental Vrdnavana, aprakrta vrndavana, One gopi told to her girlfriend “O sakhi, look how is beautiful this Vrndavana”. Vrndavana sakhi bhuvo vitanoti kirtim. Everywhere in Vrndavana, everyone and everything glorify about our beloved Govinda. Devakī-suta means Yasoda-nandana Krsna:   
dve namni nanda-bharyaya, yasoda 
devakiti ca, atah sakhyam abhut tasya, devakya sauri-jayaya
The wife of Nanda had two names, Yasoda and also Devaki. Therefore it was natural that she [the wife of Nanda] develop friendship with Devaki, the wife of Sauri [Vasudeva]. (Brhad-Vishnu Purana quoted in the Sarartha darshini commentary by Srila
Visvanatha Cakravarti Thakura of Srimad-Bhagavatam 10.3.47-55)

When Krsna is called by the name Devaki-nandana, it means that He is Yasoda-nandana, son of Yashoda. In Vrndavana, peacock and peahen come from the peak of Giriraja Govardhana and come very close to Govinda and spread their tails and start to dance. This is the nature of Govinda darshan. If you take darshan to Govinda then your heart will be automatically overjoyed.  

Srila Bhaktivinoda Thakura sang this bengali song expressing how beautiful is the form of Govinda:  
kibā cūḓā śire, kibā vaṁśī kare, kibā se tri-bhaṅga-
ṭhāma caraṇa-kamale, amiyā uchale, tāhāte nūpura-dāma
How wonderful is the peacock-feather crown on His head! How wonderful is the flute in His hands! How wonderful is His three-fold bending form! His lotus feet overflow with nectar and are bound with ankle bells.    
sadā āśā kôri', bhṛṅga-rūpa dhôri', caraṇa-kamale 
sthāna anāyāse pāi, kṛṣṇa-guṇa gāi, āra nā bhajibô āna
I always desire to take the form of a bee and attain shelter at His lotus feet. I shall readily sing of Kṛṣṇa’s glories and never worship any other. 
(Janama Saphala Tā’ra 6-7, Srila Bhaktivinoda Thakura)  

Vṛndāvanaṁ sakhi bhuvo. When Krsna walks in the path of Vrndavana, in everywhere remain Krsna’s footprints. We see many signs: 19 signs are there such as svastik (cross mark), dhvaja (flag), vajra (thunderbolt) and ankush (goad). Then all demigods and demigoddesses coming from heavenly planets, headed by Brahmaji, would worship the lotus feet of Govinda, offering flowers. Everybody’s heart get completely intoxicated, overjoyed: their hearts melts and then tears are rolling down.  
dhanyāḥ sma mūḍha-gatayo 'pi hariṇya etā  
yā nanda-nandanam upātta-vicitra-
veśam ākarṇya veṇu-raṇitaṁ saha-kṛṣṇa-sārāḥ  
pūjāṁ dadhur viracitāṁ praṇayāvalokaiḥ
Blessed are all these foolish deer because they have approached Mahārāja Nanda’s son, who is gorgeously dressed and is playing on His flute. Indeed, both the doe and the bucks worship the Lord with looks of love and affection. (Srimad-Bhagavatam 10.21.11)

So Sukadeva Gosvamipada told “Hey Maharaja Pariksit, how things are going on in this way!” Male and female deer, both they are running towards Krsna. They are running, running, running and come very close to Krishna. [How wonderful is] Govinda darshan! They are animals, pashu-jati, they cannot speak. But they can exchange their love and affection with their glance, with their eyes. Just they are sitting very close to Govinda and Krsna is patting in their back. Just they felt the touch of the lotus hand of Govinda, then their hearts melted and tears kept rolling down. How is their love and affection with Govinda! While taking darshan of Govinda, they exchange their sentiments (bhava) with their glance.  

I told Krsna has 4 extraordinary qualifications: rupa-madhurya, lila-madhurya, prema-madhurya and venu-madhurya. No any other incarnation has this 4 qualifications, not even Ramacandra, Nrsimha, Varaha, Kalki. It’s not possible for them, only for Brajendra-nandana Syamasundara, who is the son of Nanda Maharaja and son of Mother Yasoda.  
jay rādhe govinda, jay rādhe govinda   
jay jay śyāmasundara, madana-mohana, vṛndāvana-candra jay 
jay rādhā-ramaṇa, rāsa-bihārī, śrī gokulānanda
All glories to Rādhā and Kṛṣṇa, who give pleasure to the cows, gopas, gopīs and to the senses of all the living entities. All glories to Kṛṣna, who has a beautiful dark complexion, who enchants Cupid, and who is the moon of Vṛndāvana. All glories to He who revels with Rādhā, who relishes rāsa-līlā, and who is the joy of the land of Gokula.

So in rasa-lila, Krsna is called Madana-mohana and Srimati Radhika is called Madana-mohana-mohini. Madana-mohana-mohini Srimati Radhika. Krsna intoxicates Madana, the presiding deity of lust and Srimati Radhika She intoxicates the heart of Krishna who is Madana-mohana, so She is Madanamohana-mohini. She has many names. [One is] Kunjesvari, She is the supreme controller of the kunjas. Especially in Radha-kunda, there are many kunjas there. For example, there are eight kunjas there for each of the eight prominent friends of Srimati Radhika such as Lalita kunja, Visakha kunja, Indulekha kunja etc. Different, different sakhi’s kunjas are there, but Srimati Radhika is the Supreme Controller of all the kunjas, so She is called Kunjesvari. Srimati Radhika She is the supreme controller of the rasa, so for this regard Her name is called Rasarasesvari. Thus coming in this way. Govinda darshan. Govinda has 4 extraordinary qualifications, and among them, venu-madhurya — the sweetness of the sound of His flute, govinda venu dhvani — is particularly very especial.   
kā stry aṅga te kala-padāyata-veṇu-gīta-  
sammohitārya-caritān na calet tri-
lokyām trailokya-saubhagam idaṁ ca nirīkṣya rūpaṁ  
yad go-dvija-druma-mṛgāḥ pulakāny abibhran
Dear Kṛṣṇa, what woman in all the three worlds wouldn’t deviate from religious behavior when bewildered by the sweet, drawn-out melody of Your flute? Your beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form. (Srimad-Bhagavatam 10.29.40)

Srila Sukadeva Gosvamipada told that not only the gopis get intoxicated with Krsna’s beauty or qualifications, even the go-dvija-druma. Go means cows of Vrndavana, dvija means birds of Vrndavana.  
prāyo batāmba vihagā munayo vane 'smin  
kṛṣṇekṣitaṁ tad-uditaṁ kala-veṇu-
gītam āruhya ye druma-bhujān rucira-pravālān  
śṛṇvanti mīlita-dṛśo vigatānya-vācaḥ
O mother, in this forest all the birds have risen onto the beautiful branches of the trees to see Kṛṣṇa. With closed eyes they are simply listening in silence to the sweet vibrations of His flute, and they are not attracted by any other sound. Surely these birds are on the same level as great sages. (Srimad-Bhagavatam 10.21.14) 

In Vrndavana, all birds are completely intoxicated with the beauty of Govinda and the sound of His flute, Govinda venu dhvani. And go-dvija-druma, druma means the trees of Vrndavana, how they have love and affection with Govinda. Because when you love, then automatically tendency will come to serve. Prema-mayi seva, understand? If you love someone what will you do? You will try to serve to him or her in many ways. Your endeavours will be led by the thoughts: “How to give pleasure to him?”, “How she/he will be pleased with me?”. This is the nature. Even in this material world, if you love someone, then tendency will come how to serve to him. How he will be pleased with you. Sevavrtti automatically will come.   

So in the same way, in Vrndavana, the trees of Vrndavana how much they have love and affection with Krsna! Just a few words I will tell to you. When Krsna comes in Vrndavan, automatically the trees of Vrndavan welcome to Krsna with the flowers, just like when bonafide guru comes in the house of bonafide disciple, then bonafide disciple welcomes his Gurudeva with the flowers, offering flowers.  
svagatam, svagatam, svagatam, svagatam,  
mama mana mandire svagatam, svagatam,  
mama mana mandire, svagatam, svagatam 
Welcome to the temple of my mind! Welcome (svagatam), welcome!  

In the same way, when Krsna comes in Vrndavana, all the trees welcome to Krsna with their flowers, then whole Vrndavana gets completely covered with the petals of the flowers because all the trees are thinking: “our beloved Krsna’s feet is very soft, komal charan (feet as like lotus), how Krishna will walk on the path oh Vrndavan?” For this regard, they make very nice, beautiful soft carpet with the petals of the flowers. Govinda-seva. In this way they welcome to Krishna with the flowers. “Svagatam, svagatam. Welcome! Hey Govinda, please come in Vrndavan.”  

Then the trees make very nice and beautiful umbrella over the head of Govinda. The branches coming automatically over the head of Govinda, they make very nice, beautiful umbrella. Coloured umbrella. Very beautiful. Red, yellow. Different, different flowers and branches of the trees coming. Because in the cit-jagat, transcendental world all are conscious being, cetana mayi jagat. 

Conscious beings are there and all they have love and affection with Krishna.   

Always I give emphasis one word, love means what? To serve and how to give pleasure to the one you love. This is the thing, not other thing. “How my istadeva, worshipable Deity, will be happy?” This is the thing, not other thing.  

They have not other desires. Their only desire is how Krsna will be happy.   

So the trees of Vrndavan they are offering flowers to Krishna, welcoming Him. Their heart is overjoyed and they start to dance also. The creepers start to dance because “Govinda has come in my house!”. And their hearts melted for this regard tears keep rolling down. Water is dropping from the branches of the trees, because they are taking darshan of Govinda so their hearts melted; they are crying. After a long separation, now they are meeting with their beloved Govinda.   

Just giving example: In this material world, after a long separation, if you meet with a very close friend, then your heart will melt and tears will roll down your face. This is the thing. One vaisnava poet (kavi) explains in this way:  
ki kahava re sakhé ananda ora   
ciradéna madhava mandire mora  
päpa sudhakar vada dukha dila   
piya mukha darasane tata sukh 
bhela  sitera odhani piya girisera ba   
varisara chatra piya dariyara na  
ancala bhariya yadi manik pai   
tavu hama piya düra dese na pathai   
bhanaye vidyäpati suna bara nari   
sujanaka dukha déna dui cari
Oh sakhi, what should I tell you about this ananda? Every day Madhava is in my temple of the heart. By having darçana of my beloved, it gives me so much bliss. My beloved is like a blanket in the cold weather. My beloved is like a boat in the middle of the ocean. In the rainy season my beloved is like an umbrella. Even if I obtain a large amount of jewels, I will never send my beloved far away. Vidyapati says, Oh great chaste woman, listen to my advice. In a good person’s life distress has come for two or four days. 

“If anybody give me so much wealth, jewels and pearls, and say to me: ‘He Radhe, just a couple days send Your beloved to me in my house’. I will say: ‘No! After a long separation now I am meeting with my beloved Govinda’.”  

“My beloved Govinda is as like a winter-time blanket.” In the winter time, you want what things? Very warm cloth, blanket. If you go England or Washington, America, then you will understand. Specially in winter, this time, snow falling. Here we cannot understand, because it is so much hot here, we need A/C. But if you go England or Washington, New York or if you go Chicago, it’s very cold, snow falling. And at that time, what do you want? Warm cloth. Giving example, if you have one warm blanket, then you wrap your body with it, if I ask “please give me your blanket, because I’m feeling cold”, you will say “no, no, I cannot give”, because you completely what? Wrapped and tied your body with the blanket and you are shaking. In the same way, Srimati Radhika She told: “after a long separation, now I am meeting with My beloved Govinda, and I am embracing, very tightly embracing Him. I can’t let Him go out from My heart!”.   

During summer time, what do you want? Very sweet, cool breeze, air. In the same way, my beloved Govinda is like this way. And in rainy season, heavy rain comes. What do you like then? Umbrella. If I tell “give your umbrella to me”, you will say “No”. In the same way, my beloved Govinda is as like this.  

In the same way, in Vrndavana, the trees how they have love and affection with Govinda! They are very happy because Govinda is coming: their hearts are melted, their tears are rolling down. They embrace to Govinda with their lengthy hands. What are the lengthy hands of the trees? Their long branches. When Krsna comes in Vrndavan, the trees of Vrndavan with their lengthy hands, their branches, they embrace to Govinda. “Ah! After long separation, My beloved Govinda has come!”  

If, after a long time, you meet with your friend, you will embrace to him, and tears will keep rolling down from your eyes. This happens in the same way in Vrndavan. And the trees offer flowers and fruits to Govinda, and, automatically, the leaves of Vrndavan they start to move, fanning. “Oh! Govinda has come!” Leaves automatically are fanning to Krsna. The creepers start to dance as like camara dhulaya re (like yak-tail whisk or camara). “Govinda has come.” How is their love and affection with Him!  

They are giving fruits and flowers to Govinda. Because in Vrndavan, that life, and that household life, is called perfect life. The trees are as like husband, creepers they are as like wives, flowers are as like their daughters, and fruits are as like their sons. So, it means that husband, wife, sons and daughters; all they are serving to Govinda. Household life means this. You have to make your household perfect, a super excellent household life: that is called Govinda seva (service to Govinda). If you go one direction, wife going another direction, son going another direction and daughter going another direction, that household life is stupid and non-sense house.  

Perfect household life is when wife, husband, sons and daughters are onepointed and servicing to guru and Krsna (Govinda-seva). That household life is called perfect, super excellent household life. Bolo Vrndavana-bihari lal ki jay! Govinda seva. Why am I saying this? In rasa-lila, how all the trees are beautiful! Srila Bhaktivinoda Thakura is saying these things [in the songs Yamuna Puline from the book Kalyana Kalpataru (1880) and Dekhite, dekhite from the book Gitamala (1893)]:  
kṛṣṇa-līlā heri', prakṛti sundarī, bistāriche śobhā vane

Beholding Kṛṣṇa’s pastimes, the beautiful spiritual energy expands the splendor of the Vṛndāvana forest.
ghare nā ĵāibô, vane praveśibô, o līlā-rasera tare 
tyaji' kula-lāja, bhajô vraja-rāja, vinoda minati kare
To relish the nectar of such pastimes, I will not go home but will enter the forest instead. Renouncing all shyness due to fear of family and society, just worship the king of Vraja. This is the humble entreaty of Bhaktivinoda.
yamunā-puline, kadamba-kānane, ki herinu sakhī! āja 
śyāma vaṁśīdhārī, maṇi-mañcopari, kare līlā rasarāja 
O sakhī! What have I seen today? In a kadamba grove on the banks of the Yamunā, a beautiful blackish flute player, seated upon a jewelled platform, is performing His pastimes as the king of all rasa, transcendental mellows.
yāmuna-salila, āharaṇe giyā, bujhibô ĵugala-rasa 
prema-mugdha ha'ye, pāgalinī-prāya, gāibô rādhāra ĵaśa
When I go to draw water from the Yamunā, I shall understand the confidential mellows of the Divine Couple’s loving affairs. Being overwhelmed with prema, I shall sing Śrī Rādhā’s glories just like a madwoman.  

Srila Bhaktivinoda Thakura says: “I go to Vrndavana, fetching water from the Yamuna, then I see this lila, how Radha, Govinda and gopis’s rasa-lila is going on this way”. Rasa means is what? Rasate asvadate iti rasa. “Rasa is that which is relishable and make it relishable for others.” Relishing different mellows (rasa). There are many kinds of lilas included in the rasa-lila, such as: jala-vihara (water sporting in the Yamuna), vana-bhojana (picnic), madhupan (drinking honey) and jhulana-lila or hindola-lila (swing pastimes). Many lilas are going on there.  

Beautiful Vrndavana! Rasa-lila includes many lilas. What will I say to you?  

Why am I saying this? In rasa-lila, all gopis are so intoxicated with their fortune, saubhagya-mud. Srimati Radhika noticed that Krsna was dancing with other gopis and Srimati Radhika maan had come. Maan means transcendental anger, not material anger. Material anger is what? Takes you down, to the hell (Naraka); it’s an offence. But transcendental anger (maan) is coming, so Srimati Radhika is thinking: “Krishna is a big cheater. He says: ‘Srimati Radhika, You are My heart and soul!’”   
na pāraye 'haṁ niravadya-saṁyujāṁ  
sva-sādhu-kṛtyaṁ vibudhāyuṣāpi vaḥ 
yā mābhajan durjara-geha-śṛṅkhalāḥ  
saṁvṛścya tad vaḥ pratiyātu sādhunā
I am not able to repay My debt for your spotless service, even within a lifetime of Brahmā. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation. (Srimad-Bhagavatam 10.32.22)

He, Srimati Radhike, I can’t repay Your debts. Because You gave up everything for Me. You gave up Your shyness, You gave up the rules and regulations of the society, everything You gave up for Me. So I cannot repay Your divine love. I am completely what? Indebted with Your love’. But now Krsna what is He doing? Antar kaalaa bahar kaalaa. Internally and externally black”. This is maan; it is very difficult to understand. Transcendental anger coming, then Srimati Radhika did maan. Try to understand, only Srimati Radhika did maan; the others gopis were so much intoxicated with their saubhagya-mud, fortune. So Srila Sukadeva Gosvamipada explains: 

tāsāṁ tat-saubhaga-madaṁ 
vīkṣya mānaṁ ca keśavaḥ  
praśamāya prasādāya  
Lord Keśava, seeing the gopīs too proud of their good fortune, wanted to relieve them of this pride and show them further mercy. Thus He immediately disappeared. (Srimad-Bhagavatam 10.29.48)

Krishna is thinking: “Aho! My very nearest and dearest gopi, Srimati Radhika, is very angry with Me. But how to pacify Her maan? If I don’t pacify Her maan, She will not dance in the rasa” — Srimati Radhika stopped to dance with Krsna — “Without Srimati Radhika, how possible rasa will be performed?”.  

Another way, Krsna noticed that all others gopis were so much intoxicated with their good fortune and He was thinking: “I have to destroy their saubhagyamud, destroy their intoxication (pride) of their fortune”. So for this regard, here Srila Sukadeva Gosvamipada says praśamāya prasādāya tatraivāntaradhīyata, that Krsna, Keshava, Govinda disappeared from the rasa dance and took Srimati Radhika. Bolo Vrndavana-bihari lal ki jay!  

When Krishna disappeared from the rasa dance, then rasa completely what? Stopped. And all the gopis were searching: “Where is my beloved Govinda? Where is Krishna?” Srila Jayadeva Gosvamipada very nicely, elaborately, discusses about the basantika-rasa. And Srila Sukadeva Gosvamipada in SrimadBhagavatam described about saradiya-rasa, autumn season rasa-lila katha.  

Jayadeva Gosvamipada in Gita-Govinda described about what is called the basantika-rasa-lila, basantika means spring season rasa-lila. Just I will tell you two words. In saradiya rasa-lila, autumn season rasa-lila, many kinds of gopis they assembled, svapaksa, vipaksa, tatastha paksa, suhrda paksa, sruticari, municari, yauthiki, ayauthiki, many kinds of gopis. That rasa is called panchaiaty rasa, because many kinds of gopis were mixed.  

Saradiya-rasa dance happened in Vrndavan, on the banks of Yamuna. And basantik rasa, spring season rasa dance, was performed on the lap of Giriraja Govardhan, at Candra Sarovara. In that rasa, only svapksa and vipaksa gopis they assembled, Srimati Radhiksa’s party and the party of Chandravali.  

So now coming in this way, all gopis they felt pangs of separation from Krishna when He disappeared from rasa dance. Actually Krishna took Srimati Radhika, and came to Vrndavan on the banks of the Yamuna, to a confidential place that is called Srngara-vata.   

Although Krishna is Bhagavan, the Supreme Personality of Godhead, now He is doing this one lila of being dhira-lalita-nayaka, this means that He has 4 qualifications. Just one qualification, I tell to you, is preyasi vashibhuta, that means He is completely controlled by His consort.  

So Srimati Radhika told: “Govinda, You also do this, that, decorate My hair with the flowers”. That is called srngara-vata katha. And all the other gopis were feeling pangs of separation from Krishna and they were searching “Where is Krishna?”. But those gopis of the party of Srimati Radhika (svapaksa), as like Lalita and Vishakha, they realised where Krishna was. Because they knew Srimati Radhika was not with them, so Krishna must be with Srimati Radhika.  

Especially Lalita and Visakha, they knew this thing. And it’s true, Krishna was, at that time, on the banks of the Yamuna, in a place called Srngara-vat. Here all the gopis felt pangs of separation from Krishna, especially Chandravali’s party felt so much pangs of separation from Krishna. “Where is Krishna?” — They were searching.   

When they came to Srngara-vat, they saw Krsna’s small footprints and, side by side, another lady’s footprints. That time Chandravali told:  
anayārādhito nūnaṁ  
bhagavān harir īśvaraḥ 
yan no vihāya govindaḥ  
prīto yām anayad rahaḥ
Certainly this particular gopī has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place. (Srimad-Bhagavatam 10.30.28)

“Aho! This footprint must be from that lady who is very fortunate.” Bhagavan Sri Hari is worshipped by Srimati Radhika Anayārādhito, aradhito anayārādhito krsno aradhito radha, krsnena aradhito iti radha That means that Srimati Radhika She is worshipped by Krishna. That means this footprints [owner] she is very fortune because now she is with Govinda. So radha-nama is there.  

So Krsna now is in Srngara-vat and Srimati Radhika told “Hey, Govinda, decorate My hair with the flowers”, and Krsna did. Then Krsna saw that the gopis were very close to coming to Him, then Krsna was thinking: “What will I do now? I have to leave this place”. Srimati Radhika She was thinking: “My friends gopis they also sacrifice for My service, but now I am enjoying, staying with My beloved Govinda and My sakhis they are suffering and feeling separation from Krishna. They have to meet with Govinda!”.  

Krishna was thinking: “If all the gopis come, Chandravali’s party come, and see that I am meeting with Srimati Radhika then they will become very angry. Then how to pacify to them?” So, for this regard, Krishna told: “He Srimati Radhike, We have to leave this place”. Srimati Radhika She pretended: “He Madhava, He Govinda, He Keshava, na calitum, I cannot walk.”   
tato gatvā vanoddeśaṁ  
dṛptā keśavam abravīt 
na pāraye 'haṁ calituṁ  
naya māṁ yatra te manaḥ
As the two lovers passed through one part of the Vṛndāvana forest, the special gopī began feeling proud of Herself. She told Lord Keśava, ’I cannot walk any further. Please carry Me wherever You want to go’. (Srimad-Bhagavatam 10.30.37)

Then Krishna told: “if You cannot go, cannot walk, then You can climb on My shoulders, I can carry to You”. Because when there is love, then they can do everything — this is the nature of the lover and the beloved. What will he or she say, then you will do everything. So for this regard, He is dhira-lalita-nayaka, preyasi vasibhuta, completely controlled by His consort. So Srimati Radhika She told: “I cannot walk, I cannot go”. And Krishna told: “Ok, You can climb on My shoulder, I can carry to You”.   

Material conception will come, because you have material experience. Girlfriend saying “I cannot walk”, so the boyfriend carries the girlfriend. But don’t think these things, these conceptions. Because our subject is completely what? Transcendental; it is about the transcendental world, and the transcendental divine love.  

Why these things also exist in the material world? Because here is the perverted reflection of Goloka Vrndavana. In this material world, however, what we see is lust.   
ātmendriya-prīti-vāñchā — tāre bali ‘kāma’ 
kṛṣṇendriya-prīti-icchā dhare ‘prema’ nāma
The desire to gratify one’s own senses is kāma (lust), but the desire to please the senses of  Lord Kṛṣṇa is prema (love). (Chaitanya-Charitamrta, Adi-lila 4.165) 

In transcendental world, all the activities of gopis and Krsna that is called divine love, aprakrta prema. Both look like same. When I say these things, automatically your conception will come how you are carrying your girlfriend on your shoulder. Many photos you are looking here, one man or one boy carrying his girlfriend on the shoulder. When I speak this katha, automatically this picture coming or not? But in transcendental world, there is the transcendental divine love. So I try to concenter your mind in the transcendental world. Your are not here. Where are you now? You are in Vrndavan, come in Vrndavana. May be your body is here, but your mind has to come to Vrndavan, to Srngara-vat on the banks of Yamuna, a very nice and beautiful place.   

Krishna had just bent His neck and Srimati Radhika tried to sit on His shoulder, then Krishna disappeared. Tatraivāntaradhīyata.  
evam uktaḥ priyām āha  
skandha āruhyatām iti 
tataś cāntardadhe kṛṣṇaḥ  
sā vadhūr anvatapyata
Thus addressed, Lord Kṛṣṇa replied, “Just climb on My shoulder.” But as soon as He said this, He disappeared. His beloved consort then immediately felt great remorse. (SrimadBhagavatam 10.30.38)

Then Krishna disappeared and Srimati Radhika fell down and She felt pang of separation from Krishna. “Ha, Krishna, Krishna, maha baho (mightyarmed one)! He Krishna, he maha baho, where are You? Kvāsi kvāsi, He Krishna, where are You? Dāsyās te, I am Your maidservant, please, come!” Then Srimati Radhika felt pang of separation from Krishna and She was crying and shedding tears. 


In the mean time, Chandravali and her sakhis (her party), came and saw these types of ecstatic moods and automatically they felt so much compassion in their hearts and they pacified to Srimati Radhika. Then all the sakhis came on the bank of Yamuna and glorified about Krishna’s sweet pastimes, and about Krishna, that is called Gopi-gita, the song of the gopis. In sweet melody, in separation mood, they glorified to Krishna, Govinda, that is called Gopi-gita. Srila Sukadeva Gosvamipada very nicely glorifies about Krishna’s this lila, Gopigita:  
gopya ūcuḥ 
jayati te 'dhikaṁ janmanā vrajaḥ 
śrayata indirā śaśvad atra hi  
dayita dṛśyatāṁ dikṣu tāvakās 
tvayi dhṛtāsavas tvāṁ vicinvate 
The gopīs said: O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indirā, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us. (Srimad-Bhagavatam 10.31.1)
śarad-udāśaye sādhu-jāta-sat- 
sarasijodara-śrī-muṣā dṛśā  
surata-nātha te 'śulka-dāsikā 
vara-da nighnato neha kiṁ vadhaḥ
O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants who have given themselves to You freely, without any price. Isn’t this murder? (Srimad-Bhagavatam 10.31.2) 
viṣa-jalāpyayād vyāla-rākṣasād  
varṣa-mārutād vaidyutānalāt  
vṛṣa-mayātmajād viśvato bhayād  
ṛṣabha te vayaṁ rakṣitā muhuḥ
O greatest of personalities, You have repeatedly saved us from all kinds of danger — from poisoned water, from the terrible man-eater Agha, from the great rains, from the wind demon, from the fiery thunderbolt of Indra, from the bull demon and from the son of Maya Dānava. (Srimad-Bhagavatam 10.31.3)
na khalu gopīkā-nandano bhavān 
akhila-dehinām antarātma-dṛk 
vikhanasārthito viśva-guptaye 
sakha udeyivān sātvatāṁ kule
You are not actually the son of the gopī Yaśodā, O friend, but rather the indwelling witness in the hearts of all embodied souls. Because Lord Brahmā prayed for You to come and protect the universe, You have now appeared in the Sātvata dynasty. (Srimad-Bhagavatam 10.31.4)
viracitābhayaṁ vṛṣṇi-dhūrya te  
caraṇam īyuṣāṁ saṁsṛter bhayāt  
kara-saroruhaṁ kānta kāma-daṁ  
śirasi dhehi naḥ śrī-kara-graham
O best of the Vṛṣṇis, Your lotuslike hand, which holds the hand of the goddess of fortune, grants fearlessness to those who approach Your feet out of fear of material existence. O lover, please place that wish-fulfilling lotus hand on our heads. (Srimad-Bhagavatam 10.31.5)
vraja-janārti-han vīra yoṣitāṁ  
bhaja sakhe bhavat-kiṅkarīḥ sma no 
jalaruhānanaṁ cāru darśaya
O You who destroy the suffering of Vraja’s people, O hero of all women, Your smile shatters the false pride of Your devotees. Please, dear friend, accept us as Your maidservants and show us Your beautiful lotus face. (Srimad-Bhagavatam 10.31.6)
praṇata-dehināṁ pāpa-karṣaṇaṁ 
tṛṇa-carānugaṁ śrī-niketanam  
phaṇi-phaṇārpitaṁ te padāmbujaṁ 
kṛṇu kuceṣu naḥ kṛndhi hṛc-chayam
Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kāliya, please place them upon our breasts and tear away the lust in our hearts. (Srimad-Bhagavatam 10.31.7)
madhurayā girā valgu-vākyayā  
budha-manojñayā puṣkarekṣaṇa 
vidhi-karīr imā vīra muhyatīr 
adhara-sīdhunāpyāyayasva naḥ
O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent, are bewildering us more and more. Our dear hero, please revive Your maidservants with the nectar of Your lips. (Srimad-Bhagavatam 10.31.8)
tava kathāmṛtaṁ tapta-jīvanaṁ 
kavibhir īḍitaṁ kalmaṣāpaham  
śravaṇa-maṅgalaṁ śrīmad ātataṁ  
bhuvi gṛṇanti ye bhūri-dā janāḥ
The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent. (Srimad-Bhagavatam 10.31.9)
prahasitaṁ priya-prema-vīkṣaṇaṁ  
viharaṇaṁ ca te dhyāna-maṅgalam 
rahasi saṁvido yā hṛdi spṛśaḥ 
kuhaka no manaḥ kṣobhayanti hi 
Your smiles, Your sweet, loving glances, the intimate pastimes and confidential talks we enjoyed with You — all these are auspicious to meditate upon, and they touch our hearts. But at the same time, O deceiver, they very much agitate our minds. (Srimad-Bhagavatam 10.31.10)
calasi yad vrajāc cārayan paśūn  
nalina-sundaraṁ nātha te padam 
śila-tṛṇāṅkuraiḥ sīdatīti naḥ 
kalilatāṁ manaḥ kānta gacchati
Dear master, dear lover, when You leave the cowherd village to herd the cows, our minds are disturbed with the thought that Your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants. (Srimad-Bhagavatam 10.31.11)
dina-parikṣaye nīla-kuntalair  
vanaruhānanaṁ bibhrad āvṛtam  
ghana-rajasvalaṁ darśayan muhur  
manasi naḥ smaraṁ vīra yacchasi
At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks of hair and thickly powdered with dust. Thus, O hero, You arouse lusty desires in our minds. (Srimad-Bhagavatam 10.31.12)
praṇata-kāma-daṁ padmajārcitaṁ  
dharaṇi-maṇḍanaṁ dhyeyam āpadi 
caraṇa-paṅkajaṁ śantamaṁ ca te 
ramaṇa naḥ staneṣv arpayādhi-han 
Your lotus feet, which are worshiped by Lord Brahmā, fulfill the desires of all who bow down to them. They are the ornament of the earth, they give the highest satisfaction, and in times of danger they are the appropriate object of meditation. O lover, O destroyer of anxiety, please put those lotus feet upon our breasts. (Srimad-Bhagavatam 10.31.13)
surata-vardhanaṁ śoka-nāśanaṁ 
svarita-veṇunā suṣṭhu cumbitam 
itara-rāga-vismāraṇaṁ nṛṇāṁ 
vitara vīra nas te 'dharāmṛtam
O hero, kindly distribute to us the nectar of Your lips, which enhances conjugal pleasure and vanquishes grief. That nectar is thoroughly relished by Your vibrating flute and makes people forget any other attachment. (Srimad-Bhagavatam 10.31.14)
aṭati yad bhavān ahni kānanaṁ 
truṭi yugāyate tvām apaśyatām  
kuṭila-kuntalaṁ śrī-mukhaṁ ca te 
jaḍa udīkṣatāṁ pakṣma-kṛd dṛśām
When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even when we can eagerly look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator. (Srimad-Bhagavatam 10.31.15)
ativilaṅghya te 'nty acyutāgatāḥ 
gati-vidas tavodgīta-mohitāḥ 
kitava yoṣitaḥ kas tyajen niśi
Dear Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud song of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives. (Srimad-Bhagavatam 10.31.16)  
rahasi saṁvidaṁ hṛc-chayodayaṁ 
prahasitānanaṁ prema-vīkṣaṇam 
bṛhad-uraḥ śriyo vīkṣya dhāma te  
muhur ati-spṛhā muhyate manaḥ
Our minds are repeatedly bewildered as we think of the intimate conversations we had with You in secret, feel the rise of lust in our hearts and remember Your smiling face, Your loving glances and Your broad chest, the resting place of the goddess of fortune. Thus we experience the most severe hankering for You. (Srimad-Bhagavatam 10.31.17)
vraja-vanaukasāṁ vyaktir aṅga te  
vṛjina-hantry alaṁ viśva-maṅgalam  
tyaja manāk ca nas tvat-spṛhātmanāṁ  
sva-jana-hṛd-rujāṁ yan niṣūdanam
O beloved, Your all-auspicious appearance vanquishes the distress of those living in Vraja’s forests. Our minds long for Your association. Please give to us just a bit of that medicine, which counteracts the disease in Your devotees’ hearts. (Srimad-Bhagavatam 10.31.18)
yat te sujāta-caraṇāmburuhaṁ staneṣu  
bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu  
tenāṭavīm aṭasi tad vyathate na kiṁ svit 
kūrpādibhir bhramati dhīr bhavad-āyuṣāṁ naḥ
O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path. (Srimad-Bhagavatam 10.31.19) 
śrī-śuka uvāca  
iti gopyaḥ pragāyantyaḥ  
pralapantyaś ca citradhā 
ruruduḥ su-svaraṁ rājan  
Śukadeva Gosvāmī said: O King, having thus sung and spoken their hearts out in various charming ways, the gopīs began to weep loudly. They were very eager to see Lord Kṛṣṇa. (Srimad-Bhagavatam 10.32.1)
tāsām āvirabhūc chauriḥ  
pītāmbara-dharaḥ sragvī 
sākṣān manmatha-manmathaḥ
Then Lord Kṛṣṇa, a smile on His lotus face, appeared before the gopīs. Wearing a garland and a yellow garment, He directly appeared as one who can bewilder the mind of Cupid, who himself bewilders the minds of ordinary people. (Srimad-Bhagavatam 10.32.2)

Jay Jay Sri Radhe!!! Jay jay Sri Radhe!  

So, this Gopi-gita, the song of the gopis, is the topmost. It is very difficult to understand the inner meaning of these verses. I also manifested this Gopi-gita in English and I hope that you will soon translate to your language and, if you read, I hope you will get benefit also. This Gopi-gita is so sweet. You can sing this Gopi-gita in different and different ways also, not one. Your heart will be intoxicated.   

Kanak manjari chanda. Although this Gopi-gita can be recited in many kinds of tunes, rhythms, some panditas explain that you can sing this Gopi-gita in kanak manjari chanda [one kind of metric]. Kanak has two meanings: kanak means gold, very expensive things, and another kanak means Datura, one kind of herb that causes intoxication. If you take that Datura herb’s leaves, your head will start to spin. It is one kind of herb, like ganja bhang that people are taking also.  

So, in the same way, if you recite this Gopi-gita in kanak manjari chanda, then your heart will be intoxicated. Krsna-nama. In Gopi-gita, they just glorify about Krsna’s sweet pastimes, not other things. Again and again punah punas ca they also recited about Krsna’s sweet glorification. Jayati te ’dhikaṁ janmanā vrajaḥ śrayata indirā śaśvad atra hi. “Hey Govinda, there are many pilgrimage places in India, tirtha-sthala, but Vrndavana is a super excellent place. Why does everybody want to go to Vrndavan? Jayati te ’dhikaṁ janmanā vrajaḥ. Because, Govinda, Vrndavana is glorified because in Vraja You perform Your birth pastimes, janma-lila.” śrayata indirā. All the Laksmis from Vaikutnha, everyday, used to come to  Vrndavan and start to brooming, sweeping.   
cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa- 
lakṣāvṛteṣu surabhir abhipālayantam  
govindam ādi-puruṣaḿ tam ahaḿ bhajāmi 
I worship Govinda, the primeval Lord, the first progenitor who is tending the cows, yielding all desire, in abodes built with spiritual gems, surrounded by millions of purpose trees, always served with great reverence and affection by hundreds of thousands of Laksmis or gopis. (Brahma-Samhita 3)

In Brahma Samhita, Brahmaji recited “how is beautiful Vrndavana!” Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa. All the houses of Vrndavana are built with desires stone. Lakṣāvṛteṣu surabhir abhipālayantam. All the cows of Vrndavana are kama-dhenu, wish-fulfilling cows. All the trees of Vrndavana are kalpa-vṛkṣa, wishfulfilling trees.  

Lakṣmī-sahasra-śata-sambhrama-sevyamānam. Not one Laksmi, millions and millions Laksmis they come from Vaikuntha. In Vaikuntha, they are maharani, queens of Vaikuntha, but, in Vrndavana, they are as like sweepers. In India, sweepers mean low caste. So now they are also this. But if you become sweeper of Vrndavana, this is not an ordinary fortune. alpavarge dase nahi hai korena bhagavan, brahma sivaadi yahara kinkora… (verse)  

If you are less fortunate, Krsna will not accept to you as His servant. Maha bhagyavan. One who is very fortunate, who has sukrti (spiritual pious activities) accumulated in millions and millions of births, they will become the servant of Krishna. Alpavarge dase nahi haya korena bhagavan, brahma siva narada yaha Brahma and Siva they are hankering how to serve Vrndavan, how to take birth in Vrndavan. It it not so easy to take birth in Vrndavan. Try to understand. You can take birth in other place. But take birth in Vrndavan, this is not an ordinary thing.  

Brahmaji told in Brahma stuti “I am unqualified to take birth in Vrndavan”. Yad gokule api. “I am not qualified to take birth in Vrndavan. He Govinda, he Krsna, You give me birth in Nanda-Gokula (where Krsna performed His childhood pastimes).”  
tad bhūri-bhāgyam iha janma kim apy aṭavyāṁ  
yad gokule 'pi katamāṅghri-rajo-'bhiṣekam 
yaj-jīvitaṁ tu nikhilaṁ bhagavān mukundas  
tv adyāpi yat-pada-rajaḥ śruti-mṛgyam eva
My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of whose lotus feet is still being searched for in the Vedic mantras. (Srimad-Bhagavatam 10.14.34)

But rasa-sthali Vrndavan, that Vrndavan, it is not so easy to take birth there. It is not so easy to take birth in Vrndavan. Uddhava, who is very nearest and dearest of Krsna, he came in Vrndavan and saw how much love and affection the vrajavasis have towards Krsna. Then he, again and again, bowed down at the lotus feet of Srimati Radhika and he recited six verses.  
āsām aho caraṇa-reṇu-juṣām ahaṁ syāṁ  
vṛndāvane kim api gulma-latauṣadhīnām 
yā dustyajaṁ sva-janam ārya-pathaṁ ca hitvā  
bhejur mukunda-padavīṁ śrutibhir vimṛgyām
The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛṣṇa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vṛndāvana, because the gopīs trample them and bless them with the dust of their lotus feet. (Srimad-Bhagavatam 10.47.61) 
vande nanda-vraja-strīṇāṁ  
pāda-reṇum abhīkṣṇaśaḥ  
yāsāṁ hari-kathodgītaṁ  
punāti bhuvana-trayam
I repeatedly offer my respects to the dust from the feet of the women of Nanda Mahārāja’s cowherd village. When these gopīs loudly chant the glories of Śrī Kṛṣṇa, the vibration purifies the three worlds. (Srimad-Bhagavatam 10.47.63)

He recited 6 slokas (verses). Uddhava again and again he bows down his forehead and is praying: “If I take birth in Vrndavana as a blade of grass, I will get one sprinkle foot dust of Srimati Radhika”. How to get one foot dust of Srimati Radhika means how to get one sprinkle of the mood of Srimati Radhika. This thing also is not so easy.  

So if you become the sweeper in Vrndavana that is not ordinary. Prabhodananda Sarasvati is Tungavidya sakhi in krsna-lila, a very nearest and dearest sakhi (friend) of Srimati Radhika. Eight prominent sakhis (girlfriends) are there, such as Lalita, Visakha and Tungavidya. What will I say? Our Probhodananda Sarasvatipada very humbly told in Radha-rasa-sudhanidhi (8).  
yat-kinkarisu bahusah khalu kaku-vani  
nityam parasya purusasya sikhanda-mauleh 
tasyah kada rasa-nidher vrsabhanu-jayas 
tat-keli-kunja-bhavanangana-marjani syam
O daughter of Vrsabhanu Maharaja, O ocean of rasa! The Supreme Bhagavan, the source of all avataras who wears a peacock feather in His hair, falls at the feet of Your maidservants and propitiates them with many humble and grief-stricken words to be allowed entrance into Your kunja where You engage in playful, amorous pastimes. If only I could become one stick in the broom used by Your sakhis to clean Your delightful kunja, I would consider my life a success. 

My life will be successful if I take birth in Vrndavan as a broom stick in Nidhuvana where Krsna, who is Supreme Personality of Godhead svayam bhagavan sikhanda-mauleh (who wears a peacock feather on His head), is holding His ears and asking for His forgiveness due to His offences. “He, Srimati Radhike, again I won’t commit offence to Your lotus feet.” If I take birth in Vrndavan as a broomstick, then my life will be successful. To be the maidservant of Vrsabhanu-nandini Srimati Radhika is not an ordinary thing. Who can glorify the lotus feet of Srimati Radhika?  
yo brahma-rudra-suka-narada-bhisma-mukhyair 
alaksito na sahasa purusasya tasya  
sadyo-vasi-karana-curnam ananta-saktim  
tam radhika-carana-renum anusmarami
I meditate after the ways of the previous acaryas upon the foot dust of Srimati Radhika, whose unlimited power instantly subdues the Supreme Person Sri Krsna, who is not easily seen even by great souls like Brahma, Siva, Sukadeva, Narada Muni and Bhisma. (Sri Radha-Rasa-Sudhanidhi 4)

Brahma, Siva and Narada are called mahajana, very high-class exalted vaisnavas, and they cannot receive the foot dust of Srimati Radhika. If I receive the foot dust of Srimati Radhika then my life will be successful. Foot dust means what? If we receive one sprinkle of the mood of Srimati Radhika, then my life will be successful.  
yasyah kadapi vasanancala-khelanottha-  
dhanyati-dhanya-pavanena krtartha-mani 
yogindra-durgama-gatir madhusudano 'pi  
tasya namo 'stu vrsabhanu-bhuvo dise 'pi
When He feels the occasional waft of the supremely glorious and playful breeze that has raised the hem of Srimati Radhika’s garment, Madhusudana Krsna, the instigator of honeyflavoured pastimes, whose service is the rarely attained goal of great yogis, considers that His life has become meaningful. Thus let us bow down to the direction of the land of Vrsabhanu  Maharaja. (Sri Radha-rasa-nidhi 2) 

Prabhodananda Sarasvati again and again, very humbly, he pays his obeisances to the lotus feet of Srimati Radhika. “I cannot touch the lotus feet of Srimati Radhika. In which direction Srimati Radhika She is standing, I pay My obeisances to that direction.”  

Once Radha and Krsna were meeting together on the bank of Radhakunda and Shyama-kunda. They were where Radha-kunda and Shyama-kunda meet together, sangama-sthali (meeting place). Radha and Krsna were meeting together; very nicely they were exchanging their love and affection, embracing, kissing. In the mean time, Srimati Radhika did maan, a causeless maan, and Srimati Radhika left Krsna. Then Srimati Radhika went to stand at the other side of Radha-kunda. Krsna tried to pacify to Srimati Radhika but She was very angry with a durjaya maan, unbreakable maan.  

Then Krsna was completely helpless and hopeless. Krsna was shedding tears and standing on the bank of Radha-kunda. Krsna looked like a completely lusty person, but He is not like this, don’t think this. Krsna was crying, setting tears. In the mean time, the air blowing brought the sweet fragrance from the cloth of Srimati Radhika. When Krsna got that smell, the fragrance of Srimati Radhika’s cloth (sugandha), then Krsna said: dhanyati-dhanya-pavanena krtartha-mani — “Hey Pavana-deva, Vayu-devata, air, your life is successful, because now you are playing with the cloth of Srimati Radhika”.  

Yogindra-durgama. Brahma, Siva and Narada are called the highest yogis and sometimes Krsna manifests His lotus feet in their trance, but sometimes not. But this same Krishna is now, very humble, paying His obeisances and saying: “He Srimati Radhike, how will you be pleased with Me?” Divya prasadata. For the pleasure of Srimati Radhika, Krsna takes bath everyday, three times a day, in the water of the Radha-kunda. So this lila is going on there, how is beautiful Vrndavana! So:  

jayati te 'dhikaṁ janmanā vrajaḥ  
śrayata indirā śaśvad atra hi 
dayita dṛśyatāṁ dikṣu tāvakās  
tvayi dhṛtāsavas tvāṁ vicinvate  

The gopīs said: O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indirā, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us. (Srimad-Bhagavatam 10.31.1)
śarad-udāśaye sādhu-jāta-sat-  
sarasijodara-śrī-muṣā dṛśā 
surata-nātha te 'śulka-dāsikā  
vara-da nighnato neha kiṁ vadhaḥ
O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants who have given themselves to You freely, without any price. Isn’t this murder? (Srimad-Bhagavatam 10.31.2)
How is beautiful Vrndavana! If you don’t go to Vrndavana, even if I describe Vrndavana to you, you won’t understand. You will think that all this is only maybe the words of the poets, poetical words, eloquent words. But if you go to Vrndavana, then directly you will see and realization will come of how is beautiful Vrndavana. Krsna-katha, Govinda-katha, is amrta (nectar).  
tava kathāmṛtaṁ tapta-jīvanaṁ  
kavibhir īḍitaṁ kalmaṣāpaham 
śravaṇa-maṅgalaṁ śrīmad ātataṁ  
bhuvi gṛṇanti ye bhūri-dā janāḥ
The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent. (Srimad-Bhagavatam 10.31.9)

Govinda-katha (the descriptions of Lord’s activities) is a sweet nectar (amrta). If you listen to krsna-katha, govinda-katha, then your life will be successful, again you won’t take birth in this material world. Because, how is it possible for one who has drunk the nectar (amrta) to die? But this nectar (amrta) is what? Govinda kathamrta — the sweet nectar of the pastimes of Govinda. One who drinks the sweet nectar of Govinda, again he will not come in this material world. He will go to Lord’s supreme abode: Goloka Vrndavana.  
na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ 
yad gatvā na nivartante tad dhāma paramaṁ mama
That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world. (Bhagavad-Gita 15.6)

So, in this way the gopis said all the glorification of Krishna and they expressed their hearts, they opened their hearts. Krishna could not hide any longer, so He appeared in the assembly of the gopis. And Krishna was thinking:  

“I am completely an offender (aparadhi); I am a criminal person”.  
tāsām āvirabhūc chauriḥ  
pītāmbara-dharaḥ sragvī  
sākṣān manmatha-manmathaḥ
Then Lord Kṛṣṇa, a smile on His lotus face, appeared before the gopīs. Wearing a garland and a yellow garment, He directly appeared as one who can bewilder the mind of Cupid, who himself bewilders the minds of ordinary people. (Srimad-Bhagavatam 10.32.2)

Sukadeva Gosvamipada got very angry and he chastised to Krishna: “He Govinda, how You are cruel and a criminal person! Because the softhearted gopis, whose bodies are very soft and tender, they sacrifice everything for You, but You disappeared from the rasa dance and gave so much pain in the hearts of the gopis”. So Sukadeva Gosvamipada said tāsām āvirabhūc chauriḥ. He used this word śauriḥ: “You are very cruel and hard-hearted”. But Krsna’s face is very beautiful and charming. Krsna had a smiling face and He was wearing the same garland offered by the gopis. He was holding His pitambara (yellow scarf) around His neck, because He was thinking: “I am an offender, aparadhi. The gopis sacrifice everything for Me, but I gave so much pain in their hearts”. So Krsna was thinking: “I am an offender (aparadhi)!”.  

The gopis are very humble. The gopis from the party of Candravali came very close to Krsna. But the sakhis (girlfriends) of Srimati Radhika were a little bit far from Krsna and they were cutting their lips with the teeth, because they were very angry — this was due to their love being a very high-class love. Their love is going on this way.  

Then the gopis anyhow gave asana (a seat) to Krsna and they asked Him many questions about love such as: “What kind of love is Yours? What is the meaning of love?” Love means what? Lover and beloved do not want to give any pain in each other’s hearts. Love is always cheerfulness, happiness. Anandaprema. Prema is called the embodiment of divine love. Prema is happiness.  

So gopis said: “Hey, Govinda, in one kind of love, if you love, he loves; this is the business love. If you love to me, then I will love to you, this is business love. That is not perfect love. Another kind of love is when you don’t love someone, but they love you anyway; this is the parent’s love. Parents they love their children and that is called spontaneous. Because father and mother are thinking: ‘This is my duty and responsibility. I gave birth to my baby so I have to take care of him’. No reciprocals. They are thinking: ‘It is is my duty to take care of my baby’”.  

“Others, if you love them or not, they do not love to anyone. There are 4 types of this one: atmarama (self-satisfied person), aptakama (person whose all desires are automatically fulfilled), guru-drohi and akrtajña (ungrateful person).” Guru-drohi are those who are against guru and criticize him; their heart is hard and they have to go to hell. Guru-nindukera mukha kabhu nā heribe.   
guru-nindukera mukha kabhu nā heribe   
ĵathā haya guru-nindā, tathā nā ĵāibe
Never look upon the face of one who criticizes śrī guru. Do not go to any place where criticism of śrī guru occurs. (Āśraya Kôriyā Vandõ 9, Sri Sanatana dasa)

If someone criticizes your guru, never see the face of this person again. Guru-drohi, guru aparadhi. Never you criticize to guru. So gopis asked: “Krsna, to which kind do You belong?”.  

Krsna said: “Hey gopis, I don’t belong to any of these types. If I were atmarama (self-satisfied person) and aptakama (person whose all desires are automatically fulfilled), why would I have come in front of you? I am not atmarama and aptakama, I am not guru-drohi, aparadhi (an offender), and I am not an ungrateful person”. 
na pāraye 'haṁ niravadya-saṁyujāṁ  
sva-sādhu-kṛtyaṁ vibudhāyuṣāpi vaḥ 
yā mābhajan durjara-geha-śṛṅkhalāḥ  
saṁvṛścya tad vaḥ pratiyātu sādhunā
I am not able to repay My debt for your spotless service, even within a lifetime of Brahmā. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation. (Srimad-Bhagavatam 10.32.22)

“I cannot repay you. I was just looking how much love you have for Me.” When lover and beloved are staying together, you cannot measure how much love and affection there is between them. But, when lover and beloved or wife and husband are separated or far from each other, then you can measure their love.  

When guru and disciple are staying together, they love [to each other]. But how can the disciple measure himself how much does he love his guru? When guru separates or is far from him, how much the disciple remembers to guru, that is the measurement. When staying together then you cannot measure; when separate, you can measure. If you have no love, then is “aya Rama, gaya Rama”1, what is the meaning? So Krsna told this tattva-siddhanta. You love your guru. How do you know you love your guru? When guru separates (when he is far from you), that time, how much your mind absorbs with guru, that is the measurement.  

If you love someone you cannot forget, this is the nature. You love your sons and daughters, could you forget them? Western people they use so much the word ex: ex-boyfriend, ex-wife, ex-girlfriend. But could you say “my ex-son”, “ex-daughter”? Do you have any ex-son or ex-daughter? “Before he was my son, now not anymore.” Other words you are always using: “before she was my wife, but now we got divorced, so now I’m saying she is my ex-wife”. In Western culture, people are saying this, and now Indian culture has mixed also a little bit. Ex-wife, ex-husband. “Before he was my husband, now we got divorced, so he is not my husband, he is my ex-husband.” Ex-boyfriend, ex-girlfriend. But could you say to me that you have an ex-son or an ex-daughter? No. Sons and daughters are blood relationships, so you cannot use this word ex as you use in other kinds of love relationships. But in transcendental world there is not the word ex, because everything there is eternal and transcendental.
akaitava kṛṣṇa-prema, 
yena jāmbūnada-hema, 
sei premā nṛloke nā haya
yadi haya tāra yoga, 
nā haya tabe viyoga, 
viyoga haile keha nā jīyaya
Pure love for Kṛṣṇa, just like gold from the Jāmbū River, does not exist in human society. If it existed, there could not be separation. If separation were there, one could not live. (Sri Chaitanya-Charitamrta, Madhya-lila, 2.43)

What does love mean? If once you unite with Krsna, you will never separate from Krishna, and if you separate from Krsna, then you cannot live, as like fish. If you take a fish out of the water, it cannot survive its life, it is flipping, flipping, flipping and, then, it gives up its life. Here [in Penha-Santa Catarina, Brazil], the fisherman they take out the fish from the sea and, without water, they are flipping, flipping and they give up their bodies. Love, transcendental love, is like this: Yadi haya tāra yoga, nā haya tabe viyoga — If once you connect with guru and Krsna, then you will never separate from them. This is the love, try to understand.   

So Krsna told the gopis all this tattva-siddhanta and then the gopis said: “Why did you give so much pain in our hearts? We want to know these things, because…what does love mean?” Then Krsna told: “If you really love someone, you cannot see his or her faults”. Do you understand? This is the nature. The mother loves her baby and, even if the baby has no eyes, the mother will give her baby the name Padma-lochana, lotus-eyed. Her son has no eyes, but still the mother gives the name Padma-lochana. No mother can call her son “Blind son”, this is the nature: love is never looking to any fault. 

So Krishna told to the gopis: “Hey gopis, if you really love Me, you cannot see My any fault. If I have faults, you should not see or notice them”. So gopis said: “Hey Govinda…”. And Krishna said: “Gopis, I am completely indebted with your divine love”.  

Then the gopis said: “Govinda, listen, lover and beloved they are never speaking about debts, or being indebted to each other. You cannot say this word. Love is equal and free. Hey Govinda, You told: ‘if I had the age of Brahma and for thousands and thousands of lives I served your lotus feet, still I would not be able to repay your divine love… I am completely indebted’ ”. Then the gopis said: “He Govinda, don’t You say these words; You are always free”. Krsna is the Supreme Lord, He is independent and self-controlled (svatantra svaicchamayi purusa bhagavan). Who knows His lila? In the transcendental world, divine love is there: meeting and separation, separation and meeting.  
na vina vipralambhena  
sambhogah pushtim ashnute 
kashayite hi vastradau 
bhuyan rago vivardhate
If the cloth is put in the saffron dye again and again, then color brightness will come. In the same way, again and again separation increases the sweetness of meeting. (Ujjvalanilamani, Sringara-prakarana, Text 3, Rupa Gosvami) 

Meeting, separation; separation and meeting. Separation nourishes the meeting. Without the separation, the meeting moment would not be so delightful and the sweetness of the meeting would not be increased. For this regard, Yogamaya arranges separation. So then, the gopis and Krishna met together and again there was rasa dance, next time we discuss how.  

I hope that all of you chant the holy names, do bhajana and sadhana, never give up guru and never give up harinama. This is your vow: for one life, you have to be one-pointed with guru and chant the holy names, then your life will be successful.  
Bolo Vrndavana bihari lal ki jay! Jay jay Sri Radhe! 

(Transcription: Taruni Gopi Dasi - Brazil)